I mentioned in part two of this series that my mom’s parents brought a spiritual strength and stability to our family just by their proximity. And, when they left the area, a healthy spiritual influence was lost. I also explained that this was one of the factors that contributed to my mom’s lack of spiritual support and vulnerability to “bad religion.”[1]
I say one of the factors because there were others and one more bears mentioning here: There was a lack of robust discipleship in my grandfather’s pastoral ministry—my mom’s formative church experience—that also contributed to her vulnerability. Let me explain.
On Sundays in many churches, just like the one my grandfather cared for, there’s a predictable liturgy with a short homily where use of the Bible in any form is unnecessary. Congregants know little of its contents and, barring a possible confirmation class, there’s insufficient training on the personal use of a Bible and how to handle it correctly. These “Christianity–lite” churches do not build strong, mature, devoted disciples who easily think for themselves and discern error[3]
Ministry that does not promote a high view of scripture and the regular, diligent use of it produces weak disciples who are vulnerable to the abuse and over-literalization of the Bible characteristic of fundamentalism[4] and many cults.[5] Further, these untrained Christians are susceptible to distorted views of, among other things: God, sex, church government, end times, the place of suffering and rules, how to handle the Old Testament, the role and dignity of women, how God motivates us, and the value of science (including psychology). Undeveloped disciples are vulnerable to leaders who manipulate and control using shame and fear—motivations that are regularly reinforced by hearing about a God who is constantly angry and likes to burn things. Rules become primary, not relationships. Fledgling believers are, again, bullied with fear and shame, learning little of higher motivations like grace, reward, or the joy of being a beloved, adopted part of God’s family (John 1:12).
The writer for Hebrews puts it like this:
We have much to say about this, but it is hard to make it clear to you because you no longer try to understand. In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God’s word all over again. You need milk, not solid food! Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness. But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil. (5:11-14, NIV).
And it’s further clarifying to connect this “solid food” and “constant use” to Dr. Luke’s positive comments on the Berean’s enthusiasm and diligence in studying Scripture:
“Now the Berean Jews were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true.” (Acts 17:11, NIV)
As it relates to the double helix of faith and family, then, the discipleship imperative is about transforming babies into Bereans.
Although there are spiritual hazards to ignoring the value of geographic proximity in passing on the faith, we live in times where separation and detachment are often inescapable. We’re not an agrarian society and, increasingly, there are fewer and fewer small towns. Yes, we’re more globally connected and saturated with information, but we’re also more fragmented, transient, isolated, and lonely.
Where possible, then, geographic closeness to healthy family is a gift and goal worth pursuing. Where it’s not, emotional proximity is still possible, as we can still stay connected heart-to-heart with the help of technology. Thankfully, welcoming churches can also provide new homes and new families. In all scenarios, robust discipleship is essential. Only this can fortify families and individuals against error and whatever losses or separations the future brings.
*** Many thanks to my friend and pastor, Rev. Andrew Smith, for his excellent suggestions on this piece.
[1] Bad Religion is the name of a provocative book by Roman Catholic and NY Times Columnist, Ross Douthat. Ross is one of few apologists that can handle popular atheists like Bill Maher. See his civil, able, and intelligent defense of the faith here in this 8-minute clip.
[3] On the whole, mainstream evangelicalism offers a much better option here. As people “of the Book” (2 Tim. 2:15 & 3:16), their high and—at their best—carefully nuanced view of scripture offers a strong foundation. I would commend Scripture and the Authority of God by N.T. Wright, and preachers like Tim Keller, David Platt, Alistair Begg, Fleming Rutledge, Thabiti Anabwile, John Ortberg, Francis Chan, and Rick Warren as excellent models and resources for robust discipleship in our day. Yes, this is a diverse mix of pastor/teachers who do not always agree with each other, but they all share a high view of scripture and often truth exists in tension.
[4] I’m using fundamentalism here to describe a rigid, isolated, and anti-intellectual expression of Christianity that’s big on rules, taking the Bible literally with no sensitivity to its historical context or various genres, and viewing people who think or act differently as inferior. Fundamentalism produces disciples that are arrogant, don’t listen, and could care less about civility (1 Pet. 3:15). Those steeped in this ideology have a hard time simply loving and accepting people as fellow image-bearers. Instead, there’s always an agenda to “convert the sinner.” As a gospel minister, I’m all for persuasion and sharing my faith but I’ve learned that only God can change the human heart. This truth has freed me to love and appreciate others for who they are, extending my hand in sincere friendship with no agenda.
[5] There are thousands of horror stories of people using the Bible to justify abusive discipline, the mistreatment of women, apocalyptic craziness, and even genocide and covering over heinous crimes against children.